Fides et Ratio

The text of Benedict’s keynote speech on his trip to the UK is here; video of the speech can be found here.

Obviously, you read or watch the speech in its entirety, but I will present a few highlights for readers:

And yet the fundamental questions at stake in Thomas More’s trial continue to present themselves in ever-changing terms as new social conditions emerge. Each generation, as it seeks to advance the common good, must ask anew: what are the requirements that governments may reasonably impose upon citizens, and how far do they extend? By appeal to what authority can moral dilemmas be resolved? These questions take us directly to the ethical foundations of civil discourse. If the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident – herein lies the real challenge for democracy.

Today is the anniversary of what might be John Paul II’s most important encyclical, Fides et ratio. Although I have not the time to give it a full treatment, if you have not read it I strongly urge you to do so as soon as possible. Catholicism’s eager embrace of reason & philosophy not only sets it apart from most other religions but also positions it to best respond to the philosophical failures that are hurting the modern world. If the modern world is to find some redemption, it will be because these words are heeded:

Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves

I’ve been asking myself that question as I’ve read the discussions about the sex abuse scandal and asked it again while I read Ross Douthat’s editorial at the NYT this morning. The most pertinent part is this:

But there’s another story to be told about John Paul II and his besieged successor. The last pope was a great man, but he was also a weak administrator, a poor delegator, and sometimes a dreadful judge of character.

The church’s dilatory response to the sex abuse scandals was a testament to these weaknesses. So was John Paul’s friendship with the Rev. Marcial Maciel Degollado, the founder of the Legionaries of Christ. The last pope loved him and defended him. But we know now that Father Maciel was a sexually voracious sociopath. And thanks to a recent exposé by The National Catholic Reporter’s Jason Berry, we know the secret of Maciel’s Vatican success: He was an extraordinary fund-raiser, and those funds often flowed to members of John Paul’s inner circle.

Only one churchman comes out of Berry’s story looking good: Joseph Ratzinger. Berry recounts how Ratzinger lectured to a group of Legionary priests, and was subsequently handed an envelope of money “for his charitable use.” The cardinal “was tough as nails in a very cordial way,” a witness said, and turned the money down.

This isn’t an isolated case. In the 1990s, it was Ratzinger who pushed for a full investigation of Hans Hermann Groer, the Vienna cardinal accused of pedophilia, only to have his efforts blocked in the Vatican. It was Ratzinger who persuaded John Paul, in 2001, to centralize the church’s haphazard system for handling sex abuse allegations in his office. It was Ratzinger who re-opened the long-dormant investigation into Maciel’s conduct in 2004, just days after John Paul II had honored the Legionaries in a Vatican ceremony. It was Ratzinger, as Pope Benedict, who banished Maciel to a monastery and ordered a comprehensive inquiry into his order.

So the high-flying John Paul let scandals spread beneath his feet, and the uncharismatic Ratzinger was left to clean them up. This pattern extends to other fraught issues that the last pope tended to avoid — the debasement of the Catholic liturgy, or the rise of Islam in once-Christian Europe. And it extends to the caliber of the church’s bishops, where Benedict’s appointments are widely viewed as an improvement over the choices John Paul made. It isn’t a coincidence that some of the most forthright ecclesiastical responses to the abuse scandal have come from friends and protégés of the current pope.

Douthat is not alone here; most have pointed out (including Rod Dreher, who left the Church b/c of his disappointment w/ the abuse scandals) that Benedict has gone to great lengths to clean up the mess that his predecessor made. But does a “great” make that kind of mess?

Now I certainly think that JPII is a saint. I don’t think that’s in question. Interestingly enough, I have not gathered from the media’s coverage that they would disagree with that. In fact, I would say that he probably merits very serious consideration as a doctor of the Church for Fides et Ratio and “man and Woman He Created Them: a theology of the body” Heck, I even have a poster of him in my living room (which is useful for showing to Mormon missionaries when they ask if I’m religious).

But having the title of “the great” means something extra than sainthood, doesn’t it?

Of course, this is difficult b/c “the great” title has no requirements, no set guidelines. This can be a big deal, as often the rules determine the result (for example: the importance you attach to Superbowl wins affects whether you think Manning or Brady is superior. of course this question is irrelevant b/c Brees is better than both of them but I digress).

Adding further difficulty is determining how significant this scandal is. While I’m sure this has profoundly affected those who have suffered from child abuse, I’m not sure if this will be a big deal thirty, fifty, a hundred years down the road. Right now of course it seems huge but how many people will be aware of it in the coming generations?

For JPII to not be determined great, it would have to be that the sex abuse scandal made enough of a dent in his legacy. This is not a minor feat, as JPII deserves significant credit for stabilizing the Church following Vatican II (setting the stage for the current traditonalist revival), excellent contributions to theology (including Fides et Ratio and Theology of the Body), an excellent charismatic approach that changed the nature of the papacy, and-oh yeah-helping to peacefully bring down the Soviet Union.

I tend to think that in the end, he will be deemed great though for the moment I hesitate to use the term. In the end, I think this storm will pass and we’ll be left with the memories of a great man with great accomplishments. But I think it’s possible that in reflecting on the failures of JPII’s papacy that perhaps we’ll choose not to use the term, and that’s not a possibility many were entertaining 5 years ago when JPII came into eternal life.

I would really like to know how other people are approaching this problem. Please leave comments.

Of course, one has to think that if Benedict is doing better than JPII, and JPII is “the great”, ought perhaps Benedict be up for the term? Food for thought.